In the eighteenth year of Josiah, Hilkiah finds the book of the Torah in the house of Hashem; the king hears and rends his clothes; Huldah the prophetess answers: the evil shall come — 'but not in your days, because your heart was tender.'
Tap any Hebrew word to reveal its root, value, and meanings.
Josiah was eight years old when he began to reign; and he reigned thirty and one years in Jerusalem; and his mother’s name was Jedidah the daughter of Adaiah of Bozkath.
verse value 4915
Insights
Verse structure: 14 words, 65 letters. The shortest word is "year" (שָׁנָה֙, 3 letters) and the longest is "in·Jerusalem" (בִּירוּשָׁלִָ֑ם, 7 letters). Words sharing gematria 355: year, year. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Jedidah" (יְדִידָ֥ה), "daughter·of·Adaiah" (בַת־עֲדָיָ֖ה), "from·Bozkath" (מִבָּֽצְקַֽת). The root שנה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·his·reigning" (root מלך, 407x in II Kings); "year" (root שנה, 109x in II Kings); "and·name·of" (root שם, 61x in II Kings). The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 9 and 5 words. Full calculation: בֶּן־שְׁמֹנֶ֤ה [son·of·eight] (447) + שָׁנָה֙ [year] (355) + יֹאשִׁיָּ֣הוּ [Josiah] (332) + בְמׇלְכ֔וֹ [in·his·reigning] (98) + וּשְׁלֹשִׁ֤ים [and·thirty] (686) + וְאַחַת֙ [and·one] (415) + שָׁנָ֔ה [year] (355) + מָלַ֖ךְ [he·reigned] (90) + בִּירוּשָׁלִָ֑ם [in·Jerusalem] (588) + וְשֵׁ֣ם [and·name·of] (346) + אִמּ֔וֹ [his·mother] (47) + יְדִידָ֥ה [Jedidah] (33) + בַת־עֲדָיָ֖ה [daughter·of·Adaiah] (491) + מִבָּֽצְקַֽת [from·Bozkath] (632) = 4915.
Cross-references: Zephaniah 1:8; II Chronicles 34:1
And he did that which was right in the eyes of Hashem, and walked in all the way of David his father, and turned not aside to the right hand or to the left.
verse value 2234
Insights
Verse structure: 11 words, 49 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "David" (דָּוִ֣ד, 3 letters) and the longest is "in·all·way·of" (בְּכׇל־דֶּ֙רֶךְ֙, 6 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "in·all·way·of" (בְּכׇל־דֶּ֙רֶךְ֙), "and·not·he·turned·aside" (וְלֹא־סָ֖ר), "right" (יָמִ֥ין). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 276x in II Kings); "and·did" (root עשה, 142x in II Kings); "and·went" (root הלך, 98x in II Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיַּ֥עַשׂ [and·did] (386) + הַיָּשָׁ֖ר [straight] (515) + בְּעֵינֵ֣י [in·eyes·of] (142) + יְהֹוָ֑ה [Hashem] (26) + וַיֵּ֗לֶךְ [and·went] (66) + בְּכׇל־דֶּ֙רֶךְ֙ [in·all·way·of] (276) + דָּוִ֣ד [David] (14) + אָבִ֔יו [his·father] (19) + וְלֹא־סָ֖ר [and·not·he·turned·aside] (297) + יָמִ֥ין [right] (110) + וּשְׂמֹֽאול [and·left] (383) = 2234.
Ralbag
“And he walked in all the way of David his father, and did not turn aside to the right hand or to the left.” This means that even though the prophetess Huldah sent word to him, saying, “Because your heart is tender, and you have humbled yourself before the Lord,” the intent here is not that Josiah had sinned prior to this; rather, the intent is that when he heard of this evil decree issued by the Lord against Jerusalem, he should strive in every way to repair what the earlier kings had spoiled. For prior to this, he did not know of the evil that had been decreed upon them; he was merely doing what was right in the eyes of the Lord, and this alone was insufficient to turn away the fierce anger of the Lord from him. Rather, it was fitting that he should increase his cleaving to God in such a manner that, through Divine providence, he would be saved from this evil decreed by God. Therefore, you will find that Josiah strove to return Israel to the Lord as a people, so that this evil might be removed from them, and to completely eradicate all that was done for idolatry.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of Hashem, saying.
verse value 4784
Insights
Verse structure: 15 words, 67 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 4784 is divisible by 26, the value of the divine name Hashem. The shortest word is "year" (שָׁנָ֔ה, 3 letters) and the longest is "son·of·Azaliah" (בֶּן־אֲצַלְיָ֤הוּ, 8 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "in·eight" (בִּשְׁמֹנֶ֤ה), "Shaphan" (אֶת־שָׁפָ֨ן), "son·of·Azaliah" (בֶּן־אֲצַלְיָ֤הוּ). The root מלך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·the·king" (root מלך, 407x in II Kings); "saying" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings). First appearance of the root שפן ("Shaphan") in II Kings. The etnachta (major mid-verse pause) falls on 'Josiah', dividing the verse into phrases of 6 and 9 words.
Cross-references: Leviticus 11:5; II Chronicles 34:3; II Chronicles 34:8
’Go up to Hilkiah the high priest, that he may sum the money which is brought into the house of Hashem, which the keepers of the door have gathered of the people;
verse value 3836
Insights
Verse structure: 15 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "go·up" (עֲלֵ֗ה, 3 letters) and the longest is "to·Hilkiah" (אֶל־חִלְקִיָּ֙הוּ֙, 8 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·Hilkiah" (אֶל־חִלְקִיָּ֙הוּ֙), "and·let·him·sum" (וְיַתֵּ֣ם), "they·gathered" (אָסְפ֛וּ). 15 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "to·Hilkiah" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 9 and 6 words.
Radak
"And he shall complete the silver." [Meaning] "he shall complete," that is, he shall finish collecting it, and they shall give it to the workmen, for the house needed strengthening and building, since it had been ruined from the days of Jehoash, who had strengthened the repair of the house, until that day, which was 224 years, and in Seder Olam, two hundred and eighteen.
"Keepers of the threshold." These are the guardians of the vessels of the Temple. And Targum renders it "amarkalim," and they are the treasurers. We have already explained this entire matter regarding the repair [of the Temple] in the days of Jehoash.
Ralbag
“And let him weigh out the silver that was brought into the house of the Lord.” It would seem that the silver was placed in the ark, as was the case in the days of King Joash, and there a similar matter is mentioned to what is mentioned in this place. And behold, when it says ‘and let him weigh out the silver,’ it means ‘and he shall finish counting it,’ and this would be by his assessing the ark in which the keepers of the vessels of the Temple had gathered the silver. Those who counted that silver would give it out, tallied, to the workers appointed in the house of the Lord to strengthen it, and they are the High Priest and the King’s Scribe. And from that silver they would pay the wages of the craftsmen who did the work in the house of the Lord to strengthen the repair of the Temple, meaning that which needs to be inspected for repair because it appears not strong. And the craftsmen are the woodworkers and the builders of the walls and the ceiling, and the masons are those who build the wall around the Court of the Priests and others. And from that silver they also bought timber and quarried stones. And they would not calculate with the workers appointed in the house of the Lord regarding the silver, because they act in trust. And we have already explained the reason for this in the matter of Joash, and there we explained the benefits resulting from this account which is written there, and therefore we will not return to enumerate them in this place.
Metzudat David
"And he finished the silver." This means: all the silver was gathered in its entirety.
Metzudat Zion
And completed. From the word complete and finish:
The keepers of the threshold. They are the gatekeepers:
Malbim
"Which the gatekeepers had gathered": In Chronicles it is explained that the Levites gathered the silver from all the remnant of Israel and returned to Jerusalem. This is in accordance with what was written above (section 12) regarding Jehoash, where there were two types of silver: the silver that was brought to the House of the Lord, and the silver that the Levites gathered from all Israel. Here, both are summarized briefly.
and let them deliver it into the hand of the workmen that have the oversight of the house of Hashem; and let them give it to the workmen that are in the house of Hashem, to repair the breaches of the house;
verse value 5679
Insights
Verse structure: 19 words, 83 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "doers·of" (עֹשֵׂ֣י, 3 letters) and the longest is "and·let·them·give·it" (וְיִתְּנוּ֗הוּ, 7 letters). Words sharing gematria 101: occupation, occupation. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·let·him·give·it" ((ויתנה)), "and·let·them·give·it" (וְיִתְּנוּ֗הוּ), "and·they·will·give" (וְיִתְּנ֣וּ). The root בית appears 4 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "doers·of" (root עשה, 142x in II Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 9 and 10 words.
Radak
And he gave it. [This is a case of] ketiv and keri: the ketiv is "ויתנה," and the keri is "ויתנוהו" (vayitnuhu, "and they gave it to him"). The ketiv refers to Hilkiah, and the heh suffix [in the ketiv] refers to the fund [that had been raised]; while the keri, vayitnuhu, refers to the keepers of the threshold — that they should give it, the money — and the heh-vav suffix [in the keri] refers to the money.
The ones entrusted in the House of the Lord. Just as in the House:
Metzudat David
"Those who do the work" – these are the master craftsmen, referred to in the words of our Sages of blessed memory as the *adarkelim*; they were appointed in the House of the Lord, and under their direction the artisan laborers built, according to their instructions.
And they shall give. And they shall give the silver to the artisans who work for their wages.
Metzudat Zion
By the hand of. In the hand of:
Repairs. The dilapidation of the house, for it is called so from searching and looking for what is broken and dilapidated:
Malbim
Those who are entrusted are the overseers, and the overseers gave it to the workers who perform the labor.
to the carpenters, and to the builders, and to the masons; and for buying timber and hewn stone to repair the house.’—
verse value 2993
Insights
Verse structure: 9 words, 48 letters. The shortest word is "tree" (עֵצִים֙, 4 letters) and the longest is "and·to·the·masons" (וְלַגֹּֽדְרִ֑ים, 7 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·the·carpenters" (לֶחָ֣רָשִׁ֔ים), "the·house" (אֶת־הַבָּֽיִת). 9 unique roots are used. Frequent roots: "the·house" (root בית, 141x in II Kings). The etnachta (major mid-verse pause) falls on 'and·to·the·masons', dividing the verse into phrases of 3 and 6 words. Full calculation: לֶחָ֣רָשִׁ֔ים [to·the·carpenters] (588) + וְלַבֹּנִ֖ים [and·to·the·builders] (138) + וְלַגֹּֽדְרִ֑ים [and·to·the·masons] (293) + וְלִקְנ֤וֹת [and·to·get] (592) + עֵצִים֙ [tree] (210) + וְאַבְנֵ֣י [stone] (69) + מַחְצֵ֔ב [hewing] (140) + לְחַזֵּ֖ק [to·repair] (145) + אֶת־הַבָּֽיִת [the·house] (818) = 2993.
Metzudat David
"To the carpenters." They are those who cut the trees into the desired shape:
"And to the builders." They are those who build the wood into the walls of the house:
And to the wall-builders. They are those who build the stone walls:
Metzudat Zion
And hewn stones. Stones that are cut from their place of growth:
However there was no reckoning made with them of the money that was delivered into their hand; for they dealt faithfully.
verse value 2236
Insights
Verse structure: 10 words, 38 letters. Verse gematria: 2236 is divisible by 26, the value of the divine name Hashem. The shortest word is "indeed" (אַ֚ךְ, 2 letters) and the longest is "not·is·reckoned" (לֹא־יֵחָשֵׁ֣ב, 6 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "not·is·reckoned" (לֹא־יֵחָשֵׁ֣ב), "given" (הַנִּתָּ֣ן), "in·firmness" (בֶאֱמוּנָ֖ה). 10 unique roots are used. Frequent roots: "doing" (root עשה, 142x in II Kings); "upon·hand" (root על, 116x in II Kings); "for" (root כי, 76x in II Kings). The etnachta (major mid-verse pause) falls on 'upon·hand', dividing the verse into phrases of 6 and 4 words. Full calculation: אַ֚ךְ [indeed] (21) + לֹא־יֵחָשֵׁ֣ב [not·is·reckoned] (351) + אִתָּ֔ם [with·them] (441) + הַכֶּ֖סֶף [silver] (165) + הַנִּתָּ֣ן [given] (505) + עַל־יָדָ֑ם [upon·hand] (154) + כִּ֥י [for] (30) + בֶאֱמוּנָ֖ה [in·firmness] (104) + הֵ֥ם [abundance] (45) + עֹשִֽׂים [doing] (420) = 2236.
Metzudat David
"But it shall not be counted." They did not calculate the money, etc., because it was known that they acted with faithfulness, and therefore these were chosen.
And Hilkiah the high priest said to Shaphan the scribe: ‘I have found the book of the Law in the house of Hashem.’ And Hilkiah delivered the book to Shaphan, and he read it.
verse value 5510
Insights
Verse structure: 16 words, 77 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "book·of" (סֵ֧פֶר, 3 letters) and the longest is "and·he·read·it" (וַיִּקְרָאֵֽהוּ, 7 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "upon·Shaphan" (עַל־שָׁפָ֣ן), "I·have·found" (מָצָ֖אתִי), "to·Shaphan" (אֶל־שָׁפָ֖ן). The root ספר appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "to·Shaphan" (root איל, 153x in II Kings). First appearance of the root חלקיהו ("Hilkiah") in II Kings. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 5 words.
Rashi
The book of the Torah I found. Hidden under the brick, that they hid there when Ahaz burned the Torah:
Radak
Regarding "upon Shaphan the scribe": [this is used] like "to Shaphan." And so too, "And Elkanah went to Ramah, to his house" — [where it says] "upon his house" — is like "to his house."
I found the Book of the Law in the House of the Lord. The Sages expounded that Ahaz had burned the Torah, and they hid one Book of the Law from him, concealing it beneath a brick. Now, Hilkiah found this Book of the Law. Yet this explanation is problematic: How could Hezekiah, who came after him and revived the Torah in Israel, not have taken it out? Moreover, how many Books of the Law did Hezekiah leave behind at his death? Rather, Manasseh reigned for a long time, for he reigned fifty-five years, and he did evil in the eyes of the Lord, according to the abominations of the nations. He built altars to idolatry in the House of the Lord, and he caused the Torah to be forgotten by Israel, so that no one turned to it, for they all turned to other gods and to the statutes of the nations. Thus, for fifty-five years the Torah was forgotten. Now, when Josiah commanded to search the House of the Lord for whatever repairs were found needed there, and to bring out the money brought into the House of the Lord, Hilkiah was searching in the House of the Lord, in the Holy of Holies, and in the inner sanctuary. He found the Book of the Law, which was lying in its place beside the Ark. As it says in Chronicles: "When they brought out the money that had been brought into the House of the Lord, Hilkiah the priest found the Book of the Law of the Lord." He opened it and read it, and gave it to the king's scribe to bring it to the king, so that he might read it and see how they had forgotten the Torah, which restrains all the evil deeds they were committing in Israel.
If you were to say, "But did not Manasseh repent, as it is written in Chronicles: When the officers of the king of Assyria exiled him and led him away to Babylon, he was in distress and humbled himself greatly before the Lord, and prayed to Him and supplicated Him, and He returned him to Jerusalem, and Manasseh knew that the Lord is God," and it says that he removed the foreign gods and the idol from the House of the Lord, and commanded Judah to serve the Lord—if so, how did he not restore the Torah to its former status and not read from it? How was it that for Hilkiah and for others, the words of the Torah were a novelty? Perhaps the exile of Manasseh occurred in his old age, and after he repented, he did not live many more days. Rather, he only knew and heard that idolatry is evil in the eyes of the Lord, as the prophets testified against him while he was still in his wickedness. And the idolatry was eradicated when he repented, but he did not set his heart to search for the Book of the Law. And Josiah was a child in the days of Manasseh, six years old, and had not yet studied Torah. And his father Amon was wicked and clung to his father's evil ways in which he was raised. And when Manasseh returned from his wickedness, he did not prepare his heart, as it is written: "He did not humble himself before the Lord as his father Manasseh had humbled himself." And for this reason, the Book of the Law was a novelty to them.
But why do we find in Seder Olam and in the words of our Sages of blessed memory that in the twenty-second year of Manasseh he was exiled, and afterward he repented? And they support this from what is written: "He made an Asherah, as Ahab did." And how long did Ahab reign? Twenty-two years. They mean to say that Manasseh did evil like Ahab, and Ahab did evil for twenty-two years, all the days of his reign, and Manasseh also did evil for twenty-two years. Thus, Manasseh was in repentance for thirty-three years. And this is problematic: How could it be that he stood in repentance for thirty-three years, the majority of his reign, and did not seek the Book of the Law? This is very far-fetched.
Ralbag
And Hilkiah the high priest said to Shaphan the scribe. Behold, it is recalled that the high priest was the head over Shaphan the scribe in this accounting that both of them were conducting; therefore, Josiah attributed the entire action of disbursing the money to the high priest. For this reason, it states, “And he weighed out the money,” even though both of them were present.
Metzudat David
"I found the Torah scroll." It is possible that because Achaz burned the Torah, as our Sages of blessed memory stated, the priests feared lest he extend his hand also to the Torah scroll placed beside the Ark, which Moses wrote from the mouth of the Lord. They therefore took that Torah scroll and hid it from him. After his death, they searched for it but did not find it. When the High Priest was searching for the silver that was brought, and after the repairs of the House, he found it. Our Sages of blessed memory stated that he found it when it was rolled to the portion of the Admonitions, and the beginning of the page was: "The LORD will lead you and your king" (Deuteronomy 28:36). And because they had searched for it since then and not found it, he said, as one bringing good news: "I found that Torah scroll in the House of the Lord."
"And he gave..." This means: he showed him what was found written at the beginning of the page, for he considered the matter a sign and token to frighten the people.
"And he read it." As one who is astonished and amazed:
Metzudat Zion
Concerning Shaphan. It means to Shaphan:
Malbim
I found the Book of the Torah in the House of the Lord; that is to say, the Book of the Torah that Moses wrote, which had been placed beside the Ark, was hidden away in the days of Manasseh, who burned the Torah, and now he found it. Regarding this, it says "the Book of the Torah" with the definite article ha (the). In Chronicles, it is explained: "Hilkiah the priest found the Book of the Torah of the Lord in the hand of Moses," meaning the Book of the Torah that Moses wrote. Our Sages of blessed memory explained that the Book of Ezra was rolled up to its beginning, and he found it rolled up at the verse, "The Lord will lead you away, and your king with you." From this he had a sign that they would go into exile. This is what is written: "And Hilkiah gave the book to Shaphan, and he read it." Now, there was in this also a rebuke of moral instruction, corresponding to the fact that he wished to strengthen the repair of the House of the Lord in its exterior. They hinted to him, as it is stated (Jeremiah 7:4), "Do not trust in the lying words, saying, 'The Temple of the Lord, the Temple of the Lord, these are.'" The word "these" alludes to what is said: "Amend your ways and your deeds, and I will let you dwell in this place." And the good ways are the Temple in which the Lord will dwell. He said to him: "Why do you strengthen the repair of the exterior of the house and not the inner house, the Holy Sanctuary, upon which the Lord will dwell? That is the Torah Scroll, hidden away: 'Bind up the testimony, seal the instruction' [Isaiah 8:16]." This is what is written: "And Shaphan came and told the king the matter, and said, 'Your servants have melted down the silver...'" etc., and Shaphan the scribe told the king, saying, "Hilkiah has given me a book." This too was a matter of repentance, to awaken his ears to strengthen the repair of the interior and to restore the ruins of the religion, not merely the exterior repair.
Cross-references: II Chronicles 34:14; II Chronicles 34:15
And Shaphan the scribe came to the king, and brought back word to the king, and said: ‘Your servants have poured out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of Hashem.’
verse value 5699
Insights
Verse structure: 20 words, 93 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "Shaphan" (שָׁפָ֤ן, 3 letters) and the longest is "the·officers" (הַמֻּפְקָדִ֖ים, 7 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "they·poured·out" (הִתִּ֤יכוּ), "and·they·set·it" (וַֽיִּתְּנֻ֗הוּ). The root בית appears 2 times in this verse. 19 unique roots are used. Frequent roots: "the·king" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'word', dividing the verse into phrases of 7 and 13 words.
Ralbag
And they gave it into the hands of the workers. Now, he did not mention to whom this was said, because he relied on what was previously mentioned regarding Shaphan the scribe, and also because it is stated afterward, "And Hilkiah gave the book to Shaphan."
"Your servants have melted down the silver." The intention is not that they melted it with fire, but rather the intention is from the matter of consumption/expending, as in the phrase, "and My wrath was poured out."
Metzudat David
"They melted down." To make coins, to spend them in expenditure:
Metzudat Zion
They melted. A matter of pouring by means of fire, so too (Ezekiel 22:22): as silver is melted:
And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes.
verse value 2941
Insights
Verse structure: 8 words, 38 letters. The shortest word is "book·of" (סֵ֣פֶר, 3 letters) and the longest is "his·clothes" (אֶת־בְּגָדָֽיו, 7 letters). 8 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "words·of" (root דבר, 147x in II Kings); "and·it·was" (root היה, 119x in II Kings). The etnachta (major mid-verse pause) falls on 'law', dividing the verse into phrases of 6 and 2 words. Full calculation: וַֽיְהִי֙ [and·it·was] (31) + כִּשְׁמֹ֣עַ [when·he·heard] (430) + הַמֶּ֔לֶךְ [king] (95) + אֶת־דִּבְרֵ֖י [words·of] (617) + סֵ֣פֶר [book·of] (340) + הַתּוֹרָ֑ה [law] (616) + וַיִּקְרַ֖ע [and·he·tore] (386) + אֶת־בְּגָדָֽיו [his·clothes] (426) = 2941.
Radak
"And it came to pass when the king heard." They said that they found the scroll unrolled in the portion of the Admonitions, at the verse "The Lord shall bring you, and your king whom you set over you" etc., for there is alluded to the matter of the exile of Samaria and the exile of Judah together with the king of Judah, as we explained there. However, Hilkiah read this to Shaphan, so as to bring it about that Shaphan would read it to the king, and he would take counsel to remove this evil from him, to the extent possible.
Ralbag
"And it came to pass, when the king heard the words of the book of the Torah, that he tore his garments." It is possible that he saw the reproofs and their consequences in Deuteronomy, for there is alluded to the matter of the exile of Samaria and the exile of Judah along with the king of Judah, as we explained there. And perhaps Hilkiah read this to Shaphan, so that Shaphan would go and read it to the king, and he would take counsel to remove this evil from him, as much as possible.
Metzudat David
"And he rent..." — because of the fear, for he too regarded it as a sign and omen.
And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asaiah the king’s servant, saying:
verse value 5147
Insights
Verse structure: 15 words, 75 letters. The shortest word is "and" (וְאֵ֣ת, 3 letters) and the longest is "and·Ahikam" (וְאֶת־אֲחִיקָ֣ם, 8 letters). Words sharing gematria 407: and, and. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Hilkiah" (אֶת־חִלְקִיָּ֣ה), "and·Ahikam" (וְאֶת־אֲחִיקָ֣ם), "and·Achbor" (וְאֶת־עַכְבּ֨וֹר). The root בין appears 2 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "saying" (root אמר, 342x in II Kings); "son·of·Shaphan" (root בין, 106x in II Kings).
Radak
"And Achbor." And in Chronicles it is written, "And Abdon." He had two names, and there are many like him.
’Go you, inquire of Hashem for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the wrath of Hashem that is kindled against us, because our fathers have not hearkened to the words of this book, to do according to all that which is written concerning us.’
verse value 7644
Insights
Verse structure: 27 words, 128 letters. Notable word values: "behind" (בַּעֲדִ֣י) = 86, equal to Elohim. Verse gematria: 7644 is divisible by 26, the value of the divine name Hashem. The shortest word is "upon" (עַל֩, 2 letters) and the longest is "as·all·the·written" (כְּכׇל־הַכָּת֥וּב, 8 letters). Words sharing gematria 345: the·book, the·book. 8 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "behind" (בַּעֲדִ֣י), "and·behind·the·people" (וּבְעַד־הָעָ֗ם), "all·Judah" (כׇּל־יְהוּדָ֔ה). The root בעד appears 3 times in this verse. 19 unique roots are used. Frequent roots: "that·it" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "upon·words·of" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 11 and 16 words.
Rashi
Inquire of the Lord on my account. Behold it is written the Lord shall bring you and your king:
Radak
It was kindled against us. It was ignited against us, like "Behold, I will kindle a fire against you" — [i.e.,] "kindle" [meaning] "ignite."
On the words of the book. Like "to":
Ralbag
"Has not the anger of the LORD been kindled against us, because our fathers did not listen to Him?" This means: it was inflamed within us.
Metzudat David
“Seek the Lord.” [This means:] Ask the prophets concerning me, concerning the people who are here, and concerning all Judah, because of the words of the book that is found written on it at the beginning of the page, which, as it appears, is a sign that the anger of the Lord is great, etc.
"To do." That which He desires to do, as is written at the beginning of that page.
Metzudat Zion
Kindled. From the word igniting and burning:
Malbim
"To do according to all that is written upon us," and in Chronicles, "to do according to all that is written in this book," means to say that the Torah, which is written in a book with ink, is also written upon the tablet of the heart and engraved in the soul, as stated in the commentary: "Behold, I come in the scroll of the book it is written of me." And regarding this, the verse here says, "written upon us." And one should explain that what is stated, "to do according to all that is written," refers to the anger of the Lord, that the anger of the Lord was kindled against us to do according to all that is written upon us in the rebuke of the parashah of Tavo, and this is because they did not heed the words of this book.
So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her.
verse value 6311
Insights
Verse structure: 21 words, 104 letters. The shortest word is "wife·of" (אֵ֣שֶׁת, 3 letters) and the longest is "in·Jerusalem" (בִּירוּשָׁלִַ֖ם, 7 letters). 10 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·Ahikam" (וַאֲחִיקָ֨ם), "and·Achbor" (וְעַכְבּ֜וֹר), "and·Shaphan" (וְשָׁפָ֣ן). 21 unique roots are used. Frequent roots: "and·they·spoke" (root דבר, 147x in II Kings); "to·her" (root אל, 113x in II Kings); "and·went" (root הלך, 98x in II Kings). First appearance of the root משנה ("in·the·second·quarter") in II Kings. The etnachta (major mid-verse pause) falls on 'in·the·second·quarter', dividing the verse into phrases of 19 and 2 words.
Rashi
To Chuldah. Our Sages said (Megillah 14b): for the woman is more merciful than the man, therefore he did not send to Jeremiah. And there are those who say: Jeremiah was not there, for he went to return the ten tribes:
In the second court [bemishneh]. In the study-house; there is a gate in the Temple court whose name is the gate of Chuldah, in tractate Middot (34a). And there are those who explain 'bemishneh' as: outside the wall, between the two walls, which is a 'mishneh' [secondary quarter] of the city, [bemishneh — there the Oral Torah was taught to the elders of the generation, and that is the Mishnah; a gloss of Rabbi Akiva], [bemishneh — from these words until 'in the sight of all Israel,' and so too all the matters that are repeated in the Torah were expounded in public, and it revealed the punishments and exiles that repeat for those who transgress its secret and the hints of the Torah; the secret of uprightness]:
Radak
“unto Huldah the prophetess.” They said in midrash that she was from the descendants of Rahab. And why did they go to Huldah and not go to Jeremiah? Some of our rabbis of blessed memory said because women are merciful. And some said that Jeremiah was not there, for he had gone to restore the Ten Tribes. And they said that Jeremiah was then a prophet, for the beginning of his prophecy was in the thirteenth year of Josiah, and this matter was in the eighteenth year. Rather, he was not in Jerusalem at that time when they found the Torah; perhaps he was in Anathoth or in another place, and Huldah was dwelling in Jerusalem; therefore they sent to her. And our rabbis of blessed memory said that three prophets prophesied in the days of Josiah: Jeremiah, Zephaniah, and Huldah. For Jeremiah prophesied in the markets, Zephaniah in the synagogues, and Huldah to the women.
Ben Charchas. With a samekh:
"In the Mishneh": as the Targum [renders it]: "in the house of study" (be-veit ulfana).
Ralbag
And she was dwelling in Jerusalem, in the Mishneh [quarter]. Targum Yonatan renders "ba-mishneh" as "in the study house."
Metzudat David
“Unto Huldah.” Our Sages of blessed memory said (Megillah 14b): Because women are compassionate, they went to her, so that she would pray on their behalf; or perhaps it is possible that the other prophets were not then in Jerusalem.
The keeper of the garments. Of the king:
"Bamishneh" [In the Mishneh]. Between the two walls, which is a district secondary to the city; and similarly (Zephaniah 1:10): "and a wailing from the Mishneh."
And they spoke to her. The words of the king:
Cross-references: Zephaniah 1:10; II Chronicles 34:22
And she said to them: ‘Thus says Hashem, the God of Israel: Tell you the man that sent you to me:
verse value 3541
Insights
Verse structure: 11 words, 49 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. The shortest word is "to·me" (אֵלָֽי, 3 letters) and the longest is "that·he·sent" (אֲשֶׁר־שָׁלַ֥ח, 6 letters). The root אמר appears 3 times in this verse. 8 unique roots are used. Frequent roots: "and·she·said" (root אמר, 342x in II Kings); "that·he·sent" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 5 words. Full calculation: וַתֹּ֣אמֶר [and·she·said] (647) + אֲלֵיהֶ֔ם [to·them] (86) + כֹּה־אָמַ֥ר [thus·said] (266) + יְהֹוָ֖ה [Hashem] (26) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + אִמְר֣וּ [say] (247) + לָאִ֔ישׁ [to·the·man] (341) + אֲשֶׁר־שָׁלַ֥ח [that·he·sent] (839) + אֶתְכֶ֖ם [you] (461) + אֵלָֽי [to·me] (41) = 3541.
Thus says Hashem: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah has read;
verse value 3342
Insights
Verse structure: 16 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "and·upon·its·inhabitants" (וְעַל־יֹֽשְׁבָ֑יו, 8 letters). 16 unique roots are used. Frequent roots: "king" (root מלך, 407x in II Kings); "said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings). The etnachta (major mid-verse pause) falls on 'and·upon·its·inhabitants', dividing the verse into phrases of 9 and 7 words.
Radak
"Which the king of Judah read." [This means] he commanded it to be read, as if he had read it [himself]; and so too, "and Solomon built the house," and the like. And so it is in Chronicles: "which was read before the king of Judah." And in the words of our Rabbis, of blessed memory: "which the king of Judah read" — but did the king of Judah [himself] read it? Was it not Shaphan who read it? Rather, from here [we learn]: one who hears is as one who answers.
Metzudat David
"I am bringing." This means to say: This sign did not come by chance, but rather from the Lord, as if He said, "I am bringing evil," etc.
"asher kara" – which he commanded to be read before him.
Malbim
"I behold that I am bringing evil" means that what was read in the scroll, which was unrolled during the rebuke in Deuteronomy, is a sign that I will bring evil. And since it was unrolled at the verse, "The Lord will lead you and your king whom you shall set over you to a nation that neither you nor your fathers have known, and there you shall serve other gods" (Deuteronomy 28:36), he said that this will be a punishment of measure for measure, in return for "because they forsook Me," etc.
because they have forsaken Me, and have offered to other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched.
verse value 4789
Insights
Verse structure: 17 words, 76 letters. The shortest word is "because" (תַּ֣חַת, 3 letters) and the longest is "provoke·Me" (הַכְעִיסֵ֔נִי, 7 letters). 9 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "they·have·forsaken·Me" (עֲזָב֗וּנִי), "and·they·burned·incense" (וַֽיְקַטְּרוּ֙), "provoke·Me" (הַכְעִיסֵ֔נִי). 17 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "and·not" (root לא, 106x in II Kings); "for·God" (root אלהים, 82x in II Kings). The etnachta (major mid-verse pause) falls on 'their·hands', dividing the verse into phrases of 11 and 6 words.
But to the king of Judah, who sent you to inquire of Hashem, thus shall you say to him: Thus says Hashem, the God of Israel: As touching the words which you have heard,
verse value 5092
Insights
Verse structure: 16 words, 71 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "and·to·the·king·of" (וְאֶל־מֶ֣לֶךְ, 6 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·to·the·king·of" (וְאֶל־מֶ֣לֶךְ), "who·sent" (הַשֹּׁלֵ֤חַ), "you·shall·say" (תֹאמְר֖וּ). The root יהוה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·to·the·king·of" (root מלך, 407x in II Kings); "you·shall·say" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 9 and 7 words.
Metzudat David
"And to the king of Judah." This means: a matter that concerns the king himself.
"The words which you have heard." This implies: Even though the decree has been decreed as you have heard, you shall not be included among them.
Malbim
“And to the king of Judah, thus says the Lord: The words that you have heard”—this implies what you heard, namely that the verse was recited: “The Lord will lead you away, and your king.” “Thus says the Lord”—this implies that indeed a decree had been decreed against you by the Lord. However, “because your heart was tender, etc., and you wept before Me, and I too have heard your prayer,” on account of this, the decree that you would go into exile was annulled.
because your heart was tender, and you did humble thyself before Hashem, when you heard what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and have rent your clothes, and wept before Me, I also have heard you, says Hashem.
verse value 7360
Insights
Verse structure: 22 words, 108 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "because" (יַ֠עַן, 3 letters) and the longest is "and·upon·its·inhabitants" (וְעַל־יֹשְׁבָ֗יו, 8 letters). 8 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "tender·inner man" (רַךְ־לְבָ֨בְךָ֜), "and·you·humbled·yourself" (וַתִּכָּנַ֣ע), "when·you·heard" (בְּֽשׇׁמְעֲךָ֡). The root פנים appears 2 times in this verse. 19 unique roots are used. Frequent roots: "that" (root אשר, 318x in II Kings); "Hashem" (root יהוה, 276x in II Kings); "I·spoke" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'to·my·face', dividing the verse into phrases of 18 and 4 words.
Metzudat David
“Upon your hearing what I have spoken.” This means: At the time you understood the words of this sign, which is from the Lord.
And a curse. One who curses another will pin the curse on them, to say that he should be cursed like them:
Metzudat Zion
Your tender heart. It is the opposite of a hardened heart:
And you humbled yourself. From the word humble:
For a desolation. From the word desolation:
Cross-references: Deuteronomy 28:37; II Chronicles 34:27
Therefore, behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, neither shall your eyes see all the evil which I will bring upon this place.’ And they brought back word to the king.
verse value 5791
Insights
Verse structure: 18 words, 92 letters. The shortest word is "therefore" (לָכֵן֩, 3 letters) and the longest is "and·not·shall·see" (וְלֹא־תִרְאֶ֣ינָה, 9 letters). 7 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "I·will·gather·you" (אֹסִפְךָ֜), "upon·your·fathers" (עַל־אֲבֹתֶ֗יךָ), "you·shall·be·gathered" (וְנֶאֱסַפְתָּ֣). The root אסף appears 2 times in this verse. 17 unique roots are used. Frequent roots: "the·king" (root מלך, 407x in II Kings); "that·I" (root אשר, 318x in II Kings); "to·your·graves" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 15 and 3 words.
Rashi
And you shall be gathered to your graves in peace. And what is the peace, and you shall not see with your eyes the destruction of the Temple:
Radak
"Your gathering." With a hireq, on the pattern of "your enemy" (oyivkha); and it also comes with a segol, on the pattern of "I formed you" in "in the belly" (etzorkha).
“Concerning your fathers.” Like “to” (i.e., the preposition *el*):
"And you shall be gathered to your graves in peace." But is it not written, "And the archers shot King Josiah"? What, then, does "in peace" mean? [It means] that the Temple was not destroyed in his days. And so he continues to explain: "Your eyes shall not see all the evil that I am bringing upon this place."
"Your graves": This means the graves of your ancestors.
Ralbag
“Therefore, I will add you to your fathers.” This means that in his death he will be buried with his fathers, and the evil will not be in his days. It might be thought that there were prophets in Israel at that time besides Hulda; however, he sent to her because she was close to him, for she was then in Jerusalem.
Metzudat David
“Unto your graves.” This teaches that you shall not be buried in the land of those who worship idols.
In peace. Although he died in battle, nonetheless it is counted for him as peace, because he did not witness the evil that came upon Israel.
And they brought back [word]. Hilkiah and his colleagues:
Metzudat Zion
Gather. A matter of death, so too (Numbers 20:24): Aaron was gathered:
And you will be gathered. A matter of gathering-in, so too (Judges 19:18): there is no man who will gather him:
Malbim
"Therefore, I will gather you to your fathers" – Abarbanel explains: "You will add your soul to the spiritual abode, above the level of your righteous fathers, and you will be gathered. And although you will die at the hands of Pharaoh Necho and not die in peace, you will be buried in peace, because they will carry him from the place of battle to the tombs without any one opposing. And thereby, 'your eyes shall not see' etc., meaning that you will not see the destruction of the city and the destruction of the Temple."
Cross-references: II Kings 23:29; II Chronicles 34:28
Ralbag